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Tiresias: The Ancient Mediterranean Religions Source Database



6288
Hebrew Bible, Isaiah, 29.21


מַחֲטִיאֵי אָדָם בְּדָבָר וְלַמּוֹכִיחַ בַּשַּׁעַר יְקֹשׁוּן וַיַּטּוּ בַתֹּהוּ צַדִּיק׃That make a man an offender by words, and lay a snare for him that reproveth in the gate, And turn aside the just with a thing of nought.


Intertexts (texts cited often on the same page as the searched text):

20 results
1. Hebrew Bible, Deuteronomy, 6.9, 11.20, 13.17, 17.5, 19.15, 21.19, 22.24, 26.12 (9th cent. BCE - 3rd cent. BCE)

6.9. וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 13.17. וְאֶת־כָּל־שְׁלָלָהּ תִּקְבֹּץ אֶל־תּוֹךְ רְחֹבָהּ וְשָׂרַפְתָּ בָאֵשׁ אֶת־הָעִיר וְאֶת־כָּל־שְׁלָלָהּ כָּלִיל לַיהוָה אֱלֹהֶיךָ וְהָיְתָה תֵּל עוֹלָם לֹא תִבָּנֶה עוֹד׃ 17.5. וְהוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אוֹ אֶת־הָאִשָּׁה הַהִוא אֲשֶׁר עָשׂוּ אֶת־הַדָּבָר הָרָע הַזֶּה אֶל־שְׁעָרֶיךָ אֶת־הָאִישׁ אוֹ אֶת־הָאִשָּׁה וּסְקַלְתָּם בָּאֲבָנִים וָמֵתוּ׃ 19.15. לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃ 21.19. וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃ 22.24. וְהוֹצֵאתֶם אֶת־שְׁנֵיהֶם אֶל־שַׁעַר הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת־הנער [הַנַּעֲרָה] עַל־דְּבַר אֲשֶׁר לֹא־צָעֲקָה בָעִיר וְאֶת־הָאִישׁ עַל־דְּבַר אֲשֶׁר־עִנָּה אֶת־אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 26.12. כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃ 6.9. And thou shalt write them upon the door-posts of thy house, and upon thy gates." 11.20. And thou shalt write them upon the door-posts of thy house, and upon thy gates;" 13.17. And thou shalt gather all the spoil of it into the midst of the broad place thereof, and shall burn with fire the city, and all the spoil thereof every whit, unto the LORD thy God; and it shall be a heap for ever; it shall not be built again." 17.5. then shalt thou bring forth that man or that woman, who have done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them with stones, that they die." 19.15. One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment" 21.19. then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;" 22.24. then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife; so thou shalt put away the evil from the midst of thee." 26.12. When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied,"
2. Hebrew Bible, Genesis, 21.25, 23.10, 23.18 (9th cent. BCE - 3rd cent. BCE)

21.25. וְהוֹכִחַ אַבְרָהָם אֶת־אֲבִימֶלֶךְ עַל־אֹדוֹת בְּאֵר הַמַּיִם אֲשֶׁר גָּזְלוּ עַבְדֵי אֲבִימֶלֶךְ׃ 23.18. לְאַבְרָהָם לְמִקְנָה לְעֵינֵי בְנֵי־חֵת בְּכֹל בָּאֵי שַׁעַר־עִירוֹ׃ 21.25. And Abraham reproved Abimelech because of the well of water, which Abimelech’s servants had violently taken away." 23.10. Now Ephron was sitting in the midst of the children of Heth; and Ephron the Hittite answered Abraham in the hearing of the children of Heth, even of all that went in at the gate of his city, saying:" 23.18. unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city."
3. Hebrew Bible, Numbers, 30.15 (9th cent. BCE - 3rd cent. BCE)

30.15. וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃ 30.15. But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them."
4. Hebrew Bible, Proverbs, 31.23, 31.31 (9th cent. BCE - 3rd cent. BCE)

31.23. נוֹדָע בַּשְּׁעָרִים בַּעְלָהּ בְּשִׁבְתּוֹ עִם־זִקְנֵי־אָרֶץ׃ 31.31. תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃ 31.23. Her husband is known in the gates, When he sitteth among the elders of the land." 31.31. Give her of the fruit of her hands; And let her works praise her in the gates."
5. Hebrew Bible, Psalms, 69.13 (9th cent. BCE - 3rd cent. BCE)

69.13. יָשִׂיחוּ בִי יֹשְׁבֵי שָׁעַר וּנְגִינוֹת שׁוֹתֵי שֵׁכָר׃ 69.13. They that sit in the gate talk of me; And I am the song of the drunkards. ."
6. Hebrew Bible, Ruth, 4.1-4.2 (9th cent. BCE - 3rd cent. BCE)

4.1. וְגַם אֶת־רוּת הַמֹּאֲבִיָּה אֵשֶׁת מַחְלוֹן קָנִיתִי לִי לְאִשָּׁה לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ וְלֹא־יִכָּרֵת שֵׁם־הַמֵּת מֵעִם אֶחָיו וּמִשַּׁעַר מְקוֹמוֹ עֵדִים אַתֶּם הַיּוֹם׃ 4.1. וּבֹעַז עָלָה הַשַּׁעַר וַיֵּשֶׁב שָׁם וְהִנֵּה הַגֹּאֵל עֹבֵר אֲשֶׁר דִּבֶּר־בֹּעַז וַיֹּאמֶר סוּרָה שְׁבָה־פֹּה פְּלֹנִי אַלְמֹנִי וַיָּסַר וַיֵּשֵׁב׃ 4.2. וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵׁבוּ׃ 4.2. וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃ 4.1. Now Boaz went up to the gate, and sat him down there; and, behold, the near kinsman of whom Boaz spoke came by; unto whom he said: ‘Ho, such a one! turn aside, sit down here.’ And he turned aside, and sat down." 4.2. And he took ten men of the elders of the city, and said: ‘Sit ye down here.’ And they sat down."
7. Hebrew Bible, 2 Kings, 7.1, 7.3-7.4, 23.8 (8th cent. BCE - 5th cent. BCE)

7.1. וַיָּבֹאוּ וַיִּקְרְאוּ אֶל־שֹׁעֵר הָעִיר וַיַּגִּידוּ לָהֶם לֵאמֹר בָּאנוּ אֶל־מַחֲנֵה אֲרָם וְהִנֵּה אֵין־שָׁם אִישׁ וְקוֹל אָדָם כִּי אִם־הַסּוּס אָסוּר וְהַחֲמוֹר אָסוּר וְאֹהָלִים כַּאֲשֶׁר־הֵמָּה׃ 7.1. וַיֹּאמֶר אֱלִישָׁע שִׁמְעוּ דְּבַר־יְהוָה כֹּה אָמַר יְהוָה כָּעֵת מָחָר סְאָה־סֹלֶת בְּשֶׁקֶל וְסָאתַיִם שְׂעֹרִים בְּשֶׁקֶל בְּשַׁעַר שֹׁמְרוֹן׃ 7.3. וְאַרְבָּעָה אֲנָשִׁים הָיוּ מְצֹרָעִים פֶּתַח הַשָּׁעַר וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ מָה אֲנַחְנוּ יֹשְׁבִים פֹּה עַד־מָתְנוּ׃ 7.4. אִם־אָמַרְנוּ נָבוֹא הָעִיר וְהָרָעָב בָּעִיר וָמַתְנוּ שָׁם וְאִם־יָשַׁבְנוּ פֹה וָמָתְנוּ וְעַתָּה לְכוּ וְנִפְּלָה אֶל־מַחֲנֵה אֲרָם אִם־יְחַיֻּנוּ נִחְיֶה וְאִם־יְמִיתֻנוּ וָמָתְנוּ׃ 23.8. וַיָּבֵא אֶת־כָּל־הַכֹּהֲנִים מֵעָרֵי יְהוּדָה וַיְטַמֵּא אֶת־הַבָּמוֹת אֲשֶׁר קִטְּרוּ־שָׁמָּה הַכֹּהֲנִים מִגֶּבַע עַד־בְּאֵר שָׁבַע וְנָתַץ אֶת־בָּמוֹת הַשְּׁעָרִים אֲשֶׁר־פֶּתַח שַׁעַר יְהוֹשֻׁעַ שַׂר־הָעִיר אֲשֶׁר־עַל־שְׂמֹאול אִישׁ בְּשַׁעַר הָעִיר׃ 7.1. And Elisha said: ‘Hear ye the word of the LORD; thus saith the LORD: To-morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria.’" 7.3. Now there were four leprous men at the entrance of the gate; and they said one to another: ‘Why sit we here until we die?" 7.4. If we say: We will enter into the city, then the famine is in the city, and we shall die there; and if we sit still here, we die also. Now therefore come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die.’" 23.8. And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had made offerings, from Geba to Beer-sheba; and he broke down the high places of the gates that were at the entrance of the gate of Joshua the governor of the city, which were on a man’s left hand as he entered the gate of the city."
8. Hebrew Bible, Amos, 5.10, 5.15 (8th cent. BCE - 6th cent. BCE)

5.15. שִׂנְאוּ־רָע וְאֶהֱבוּ טוֹב וְהַצִּיגוּ בַשַּׁעַר מִשְׁפָּט אוּלַי יֶחֱנַן יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁאֵרִית יוֹסֵף׃ 5.10. They hate him that reproveth in the gate, And they abhor him that speaketh uprightly." 5.15. Hate the evil, and love the good, And establish justice in the gate; It may be that the LORD, the God of hosts, Will be gracious unto the remt of Joseph."
9. Hebrew Bible, Jeremiah, 1.15-1.16, 38.7, 39.3 (8th cent. BCE - 5th cent. BCE)

1.15. כִּי הִנְנִי קֹרֵא לְכָל־מִשְׁפְּחוֹת מַמְלְכוֹת צָפוֹנָה נְאֻם־יְהוָה וּבָאוּ וְנָתְנוּ אִישׁ כִּסְאוֹ פֶּתַח שַׁעֲרֵי יְרוּשָׁלִַם וְעַל כָּל־חוֹמֹתֶיהָ סָבִיב וְעַל כָּל־עָרֵי יְהוּדָה׃ 1.16. וְדִבַּרְתִּי מִשְׁפָּטַי אוֹתָם עַל כָּל־רָעָתָם אֲשֶׁר עֲזָבוּנִי וַיְקַטְּרוּ לֵאלֹהִים אֲחֵרִים וַיִּשְׁתַּחֲווּ לְמַעֲשֵׂי יְדֵיהֶם׃ 38.7. וַיִּשְׁמַע עֶבֶד־מֶלֶךְ הַכּוּשִׁי אִישׁ סָרִיס וְהוּא בְּבֵית הַמֶּלֶךְ כִּי־נָתְנוּ אֶת־יִרְמְיָהוּ אֶל־הַבּוֹר וְהַמֶּלֶךְ יוֹשֵׁב בְּשַׁעַר בִּנְיָמִן׃ 39.3. וַיָּבֹאוּ כֹּל שָׂרֵי מֶלֶךְ־בָּבֶל וַיֵּשְׁבוּ בְּשַׁעַר הַתָּוֶךְ נֵרְגַל שַׂר־אֶצֶר סַמְגַּר־נְבוּ שַׂר־סְכִים רַב־סָרִיס נֵרְגַל שַׂר־אֶצֶר רַב־מָג וְכָל־שְׁאֵרִית שָׂרֵי מֶלֶךְ בָּבֶל׃ 1.15. For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entrance of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah." 1.16. And I will utter My judgments against them touching all their wickedness; in that they have forsaken me, and have offered unto other gods, and worshipped the work of their own hands." 38.7. Now when Ebed-melech the Ethiopian, an officer, who was in the king’s house, heard that they had put Jeremiah in the pit; the king then sitting in the gate of Benjamin;" 39.3. that all the princes of the king of Babylon came in, and sat in the middle gate, even Nergal-sarezer, Samgar-nebo, Sarsechim Rab-saris, Nergal-sarezer Rab-mag, with all the residue of the princes of the king of Babylon."
10. Hebrew Bible, 2 Chronicles, 32.6 (5th cent. BCE - 3rd cent. BCE)

32.6. וַיִּתֵּן שָׂרֵי מִלְחָמוֹת עַל־הָעָם וַיִּקְבְּצֵם אֵלָיו אֶל־רְחוֹב שַׁעַר הָעִיר וַיְדַבֵּר עַל־לְבָבָם לֵאמֹר׃ 32.6. And he set captains of war over the people, and gathered them together to him in the broad place at the gate of the city, and spoke encouragingly to them, saying:"
11. Hebrew Bible, Zechariah, 8.16 (5th cent. BCE - 4th cent. BCE)

8.16. אֵלֶּה הַדְּבָרִים אֲשֶׁר תַּעֲשׂוּ דַּבְּרוּ אֱמֶת אִישׁ אֶת־רֵעֵהוּ אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם׃ 8.16. These are the things that ye shall do: Speak ye every man the truth with his neighbour; execute the judgment of truth and peace in your gates;"
12. Dead Sea Scrolls, Damascus Covenant, 9.16-9.23, 16.10-16.12 (2nd cent. BCE - 1st cent. CE)

13. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 9.16-9.23, 16.10-16.12 (2nd cent. BCE - 1st cent. CE)

14. Josephus Flavius, Jewish War, 2.146 (1st cent. CE - 1st cent. CE)

2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it.
15. Mishnah, Megillah, 4.3 (1st cent. CE - 3rd cent. CE)

4.3. They do not recite the Shema responsively, And they do not pass before the ark; And the [the priests] do not lift up their hands; And they do not read the Torah [publicly]; And they do not conclude with a haftarah from the prophets; And they do not make stops [at funeral] processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten. [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings."
16. Anon., Sifre Numbers, 150 (2nd cent. CE - 4th cent. CE)

17. Palestinian Talmud, Demai, None (2nd cent. CE - 5th cent. CE)

18. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)

2b. וטמא מת תולדותיהן לאו כיוצא בהן דאילו אב מטמא אדם וכלים ואילו תולדות אוכלין ומשקין מטמא אדם וכלים לא מטמא,הכא מאי אמר רב פפא יש מהן כיוצא בהן ויש מהן לאו כיוצא בהן,ת"ר ג' אבות נאמרו בשור הקרן והשן והרגל,קרן מנלן דת"ר (שמות כא, כח) כי יגח אין נגיחה אלא בקרן שנאמר (מלכים א כב, יא) ויעש לו צדקיה בן כנענה קרני ברזל ויאמר כה אמר ה' באלה תנגח את ארם וגו' ואומר (דברים לג, יז) בכור שורו הדר לו וקרני ראם קרניו בהם עמים ינגח,מאי ואומר וכי תימא דברי תורה מדברי קבלה לא ילפינן ת"ש בכור שורו הדר לו,והאי מילף הוא גילוי מילתא בעלמא הוא דנגיחה בקרן הוא,אלא מהו דתימא כי פליג רחמנא בין תם למועד ה"מ בתלושה אבל במחוברת אימא כולה מועדת היא,ת"ש בכור שורו הדר לו וגו',תולדה דקרן מאי היא נגיפה נשיכה רביצה ובעיטה,מאי שנא נגיחה דקרי לה אב דכתיב כי יגח נגיפה נמי כתיב (שמות כא, לה) כי יגוף האי נגיפה נגיחה היא דתניא פתח בנגיפה וסיים בנגיחה לומר לך זו היא נגיפה זו היא נגיחה,מאי שנא גבי אדם דכתיב כי יגח ומאי שנא גבי בהמה דכתיב כי יגוף,אדם דאית ליה מזלא כתיב כי יגח בהמה דלית לה מזלא כתיב כי יגוף,ומלתא אגב אורחיה קמ"ל דמועד לאדם הוי מועד לבהמה ומועד לבהמה לא הוי מועד לאדם,נשיכה תולדה דשן היא לא שן יש הנאה להזיקה הא אין הנאה להזיקה,רביצה ובעיטה תולדה דרגל היא לא רגל הזיקה מצוי הני אין הזיקן מצוי,אלא תולדותיהן לאו כיוצא בהן דאמר רב פפא אהייא,אילימא אהני מאי שנא קרן דכוונתו להזיק וממונך ושמירתו עליך הני נמי כוונתן להזיק וממונך ושמירתן עליך,אלא תולדה דקרן כקרן וכי קאמר רב פפא אשן ורגל,שן ורגל היכא כתיבי דתניא (שמות כב, ד) ושלח זה הרגל וכן הוא אומר (ישעיהו לב, כ) משלחי רגל השור והחמור,ובער זו השן וכן הוא אומר (מלכים א יד, י) כאשר יבער 2b. band one who is impurewith impurity imparted by a human bcorpse.A person, a vessel, or food that is rendered impure through contact with an item classified as a primary category of ritual impurity is characterized as a subcategory. In that domain, btheir subcategories are dissimilar to them, asany person or item classified as ba primary categoryof ritual impurity bimpurifies a person andimpurifies any bvesselswith which it comes into contact, bwhilea person or item classified as ba subcategory of ritual impurity impurifies food or drink, but does not impurify a person or vessels. /b,After determining that there are instances where the legal status of subcategories is like that of primary categories, e.g., Shabbat, and there are instances where the legal status of subcategories is dissimilar to that of primary categories, e.g., ritual impurity, the Gemara asks: bHere,with regard to the laws of damages, bwhatis the relationship between the primary categories and their subcategories? bRav Pappa said: There are, amongthe primary categories of damage, some whose subcategories bare similar to them, and there are, among them,some whose subcategories bare dissimilar to them. /b,§ Seeking to clarify Rav Pappa’s statement, the Gemara cites a ibaraitathat delineates the primary categories of damage. bThe Sages taughtin a ibaraita /i: bThree primary categoriesof damage bwere statedin the Torah bwith regard to an ox.An ox causes damage in three ways, and each is classified as a distinct primary category of damage represented by a part of the body of the ox: There is bthecategory of bGoring [ ikeren /i],literally, horn. This is referring to an ox goring a person or an animal and causing damage. bAndthere is bthecategory of bEating [ ishen /i],literally, tooth. This is referring to one’s ox causing damage by consuming another person’s produce. bAndthere is bthecategory of bTrampling [ iregel /i],literally, foot. This is referring to an ox trampling another person’s belongings and causing damage. These are classified as primary categories because they are mentioned explicitly in the Torah.,The Gemara elaborates: bFrom where do wederive the primary category of bGoring?The source is bas the Sages taughtin a ibaraita /i: The verse states: “And bifan ox bgoresa man or a woman” (Exodus 21:28); and bgoring isperformed bonlywith ba horn, as it is stated: “And Zedekiah, son of Chenaanah, made himself horns of iron, and said: So says the Lord: With these shall you gore the Arameans,until they are consumed” (I Kings 22:11). bAndthe verse also bstates: “His firstborn bull, majesty is his, and his horns are the horns of the wild ox; with them he shall gore the nations”(Deuteronomy 33:17).,The Gemara interrupts its citation of the ibaraitaand asks: bWhatis the purpose of citing the additional verse introduced with the term: bAndthe verse also bstates?The Gemara answers: bAnd if you would saythat the first verse cited is not a legitimate source as it is a verse from the Prophets, and bwe do not derive Torah matters from the texts of the tradition,i.e., Prophets and Writings, bcomeand bhearproof from the Torah: b“His firstborn bull, majesty is his.” /b,The Gemara rejects the possibility that the reason a second verse was cited is that the primary category of Goring cannot be derived from a verse in the Prophets: bBut is thisa halakhic bderivation? It is a mere disclosure of the matter, that goring isperformed bwith a horn.A verse in the Prophets can certainly serve as a source for that disclosure., bRather,the reason the ibaraitacites a second verse is blest you say,based on the first verse, that bwhen the Merciful One distinguishes betweenliability for damage caused by ban innocuousox, for which the owner is liable to pay half of the damages for the first three times that it gores, bandliability for damage caused by ba forewarnedox, which already gored three times and whose owner was cautioned to prevent the ox from goring, for which he is liable to pay the full damages, bthat statementapplies only to damage caused bwith a detachedhorn, like the horn of Zedekiah described in the verse, e.g., if an animal held a detached horn in its mouth and caused damage with it; bbutfor damage that an ox caused bwitha horn battachedto its head, bsaythat in ballcases the legal status of the ox bisthat of ba forewarnedox and its owner is liable to pay for all of the damage.,Therefore, the ibaraitasays: bComeand bheara proof from another verse: b“His firstborn bull, majesty is his,and his horns are the horns of the wild ox; with them he shall gore the nations,” where the reference is to a horn attached to the ox’s head. Evidently, when an ox gores with its own horns there is a distinction between an innocuous ox and a forewarned ox.,The Gemara resumes its citation of the ibaraita /i: bWhat is a subcategory of Goring?It includes any action that an ox performs with its body with the objective of inflicting damage: bPushing [ inegifa /i], biting, crouchingupon items with the objective of inflicting damage, band kicking. /b,The Gemara asks: bWhat is differentabout bgoring that it is characterizedas ba primary categoryof damage, bas it is writtenexplicitly in the verse: “And bifan ox bgoresa man or a woman” (Exodus 21:28); accordingly, inegifa /ishould balsobe characterized as a primary category, bas it is written: “Ifone man’s ox bhurts [ iyiggof]the ox of another” (Exodus 21:35)? The Gemara answers: bThis inegifa /imentioned in the verse, bisactually a reference to bgoring, as it is taughtin a ibaraitathat the verses states: “And if one man’s ox hurts [ iyiggof] the ox of another…or if it is known that the ox was a goring ox in time past” (Exodus 21:35–36). The verse bbeganits description of the case bwiththe term inegifaandit bconcluded withthe term bgoring to say to youthat in this context the two terms describe the same action: bThisaction bis inegifa /iand bthissame action bis goring. /b,The Gemara asks: If the two terms are interchangeable, bwhat is different with regard toan ox goring ba person that it is written:“And bifan ox bgoresa man or a woman” (Exodus 21:28), band what is different with regard toan ox goring ban animal that it is written: “Ifone man’s ox bhurts [ iyiggof]the ox of another” (Exodus 21:35)?,The Gemara explains: With regard to ba person, who hasthe bingenuityto defend himself and is not easily injured, bit is written: “Ifan ox bgores,”a term indicating an attack of greater force. With regard to ban animal, which does not havethe bingenuityto defend itself and is more easily injured, bit is written: “Ifan ox bhurts [ iyiggof],”a term indicating an attack of lesser force. The term iyiggofis related to the term imagefa /i, meaning plague. The Torah employs that term with regard to the goring of an animal to indicate that when an animal is gored, regardless of the force of the blow, it will likely result in its death., bAndthe Torah’s use of these terms bteaches us a matter in passing:Because the effort required for the ox to gore a person to death is greater than the effort required for the ox to gore an animal to death, the ihalakhais bthatan ox that is bforewarned with regard togoring ba person isalso bforewarned with regard to an animal. Butan ox that is bforewarned with regard to an animal is not forewarned with regard to a person. /b,The Gemara questions the classification in the ibaraitaof biting, crouching, and kicking as subcategories of Goring: Isn’t bbiting a subcategory of Eating,as the animal both eats and bites with its teeth? The Gemara answers: bNo,in cases included in the primary category of bEating, there is pleasurefor the animal binthe course of bitscausing bdamage.In bthiscase of damage caused by biting, bthere is nointrinsic bpleasurefor the animal binthe course of the bdamagethat bitcauses, as when the ox bites forcefully, the exclusive objective of the action is to cause damage.,The Gemara asks: Aren’t bcrouchingupon items band kickingitems in order to damage them each ba subcategory of Trampling,as the animal crouches by bending its legs and kicks with its feet? The Gemara answers: bNo,in cases included in the primary category of Trampling, the bdamage is commonplace,as it is caused in the course of the animal’s walking; in bthesecases of crouching and kicking, the bdamage is not commonplace,as animals do not typically kick or crouch upon utensils.,After citing the subcategories listed in the ibaraita /i, the Gemara resumes its analysis of the statement of Rav Pappa: bButwith regard to the statement bthat Rav Pappa said: There are among themsome whose subcategories bare dissimilar to them, to whichprimary category was Rav Pappa referring?, bIf we saythat his reference was bto thesesubcategories of Goring, bwhat is differentabout bGoringthat defines it as a unique primary category? What is different is bthatthe bobjectiveof the ox’s action bis to cause damage, andthe ox is byour property, andresponsibility for bits safeguarding,to prevent it from causing damage, is incumbent bupon you,its owner. In bthesesubcategories of Goring, i.e., pushing [ inegifa /i], biting, crouching, and kicking, bas well,the bobjectiveof the oxen’s actions bis to cause damage, andthe oxen are byour property, andresponsibility for btheir safeguarding,to prevent your oxen from causing damage, is incumbent bupon you. /b, bRather,it is apparent that the status of ba subcategory of Goring is likethat of the primary category of bGoring, and when Rav Pappa says:There are among them some whose subcategories are dissimilar to them, he was referring bto Eating and Trampling. /b,The Gemara asks: bWhere are Eating and Trampling writtenin the Torah that led them to be classified as primary categories? The Gemara answers: The source is bas the Sages taughtin a ibaraita /i: The verse states: “If a man causes a field or vineyard to be eaten, and he sends forth his animal, and it consumed in the field of another” (Exodus 22:4). The two parts of the verse are referring to different categories: b“And he sends forth,” this isa reference to btheprimary category of bTrampling,as sending forth results in the animal trampling another’s produce and damaging it, band likewise it states:“Happy are you that sow beside all waters bthat send forth the feet of the ox and the donkey”(Isaiah 32:20). Clearly the term “send forth” is a reference to trampling by the feet of the animal., b“And it consumed,” this isa reference to btheprimary category of bEating, and likewise it states:“And I will utterly sweep away the house of Jeroboam, bas one consumes with /b
19. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)

16b. big strongגמ׳ /strong /big ת"ר אע"פ שאמרו המשמש מטתו לאור הנר הרי זה מגונה בש"א צריכה שני עדים על כל תשמיש או תשמש לאור הנר ובה"א דיה בשני עדים כל הלילה,תניא אמרו להם ב"ש לב"ה לדבריכם ליחוש שמא תראה טיפת דם כחרדל בביאה ראשונה ותחפנה שכבת זרע בביאה שניה,א"ל ב"ה אף לדבריכם ליחוש עד שהרוק בתוך הפה שמא נימוק והולך לו,אמרו להם לפי שאינו דומה נימוק פעם אחת לנימוק שתי פעמים,תניא א"ר יהושע רואה אני את דברי ב"ש אמרו לו תלמידיו רבי כמה הארכת עלינו אמר להם מוטב שאאריך עליכם בעוה"ז כדי שיאריכו ימיכם לעוה"ב,אמר ר' זירא מדברי כולם נלמד בעל נפש לא יבעול וישנה,רבא אמר בועל ושונה כי תניא ההיא לטהרות,תניא נמי הכי בד"א לטהרות אבל לבעלה מותרת ובד"א שהניחה בחזקת טהרה אבל הניחה בחזקת טמאה לעולם היא בחזקתה עד שתאמר לו טהורה אני,א"ר אבא א"ר חייא בר אשי אמר רב בדקה בעד ואבד אסורה לשמש עד שתבדוק מתקיף לה ר' אילא אילו איתא מי לא משמשה ואע"ג דלא ידעה השתא נמי תשמש,א"ל רבא זו מוכיחה קיים וזו אין מוכיחה קיים,א"ר יוחנן אסור לאדם שישמש מטתו ביום אמר רב המנונא מאי קרא שנאמר (איוב ג, ג) יאבד יום אולד בו והלילה אמר הורה גבר לילה ניתן להריון ויום לא ניתן להריון ריש לקיש אמר מהכא (משלי יט, טז) בוזה דרכיו ימות,ור"ל האי קרא דר' יוחנן מאי דריש ביה מבעי ליה לכדדריש רבי חנינא בר פפא דדריש ר' חנינא בר פפא אותו מלאך הממונה על ההריון לילה שמו ונוטל טפה ומעמידה לפני הקב"ה ואומר לפניו רבש"ע טפה זו מה תהא עליה גבור או חלש חכם או טיפש עשיר או עני,ואילו רשע או צדיק לא קאמר כדר' חנינא דא"ר חנינא הכל בידי שמים חוץ מיראת שמים שנאמר (דברים י, יב) ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה וגו',ור' יוחנן א"כ נכתוב קרא גבר הורה מאי הורה גבר לילה ניתן להריון ויום לא ניתן להריון,ור' יוחנן האי קרא דר"ל מאי דריש ביה מבעי לי' לכדכתיב בספר בן סירא שלשה שנאתי וארבעה לא אהבתי שר הנרגל בבית המשתאות ואמרי לה שר הנרגן ואמרי לה שר הנרגז,והמושיב שבת במרומי קרת והאוחז באמה ומשתין מים והנכנס לבית חבירו פתאום אמר רבי יוחנן ואפילו לביתו,אמר רבי שמעון בן יוחאי ארבעה דברים הקב"ה שונאן ואני איני אוהבן הנכנס לביתו פתאום ואצ"ל לבית חבירו והאוחז באמה ומשתין מים 16b. strongGEMARA: /strong The mishna teaches that according to Beit Shammai it is permitted to engage in intercourse by the light of a lamp. In this regard, bthe Sages taughtin a ibaraita /i: bEven thoughthe Sages bsaidwith regard to bone who engages in intercourse by the light of a lamp,that bthis is disgraceful, Beit Shammai say: A woman is requiredto examine herself with btwo cloths,once before and once after beachact of bintercourse, orshe must bengage in intercourse by the light of a lamp. And Beit Hillel say:It is bsufficientfor her to examine herself bwith two cloths throughout the night,once before the first act of intercourse and once after the final act of intercourse.,It bis taughtin a ibaraitathat bBeit Shammai said to Beit Hillel: According to your statementthat a woman may engage in intercourse several times in one night without an examination between each act of intercourse, blet us be concerned lest she will see,i.e., emit, ba drop of blood the size of a mustardseed bduring the firstact of bintercourse,and will thereby become impure, band semen from the secondact of bintercourse will cover it.Since the examination after the last act of intercourse will not reveal the drop of blood, the woman will erroneously think she is pure., bBeit Hillel said to themin response: bEven according to your statement, let us be concernedthat bwhile the salivawas still bin the mouth,i.e., while the blood was in her vagina, bperhaps it was squashed and disappeared.Even if she examines herself after each act of intercourse, as mandated by Beit Shammai, it is possible that the semen of that act covered the blood, and it will not be revealed by the examination.,Beit Shammai bsaid toBeit Hillel: One cannot compare the two situations, bas a squasheddrop of blood after the woman has engaged in intercourse bonce is not similar to a squasheddrop of blood after the woman has engaged in intercourse btwice,and therefore our concern is more reasonable.,It bis taughtin a ibaraitathat bRabbi Yehoshua said: I seeas correct bthe statement of Beit Shammaiin this case. bHis students said to him:Our bteacher, how you have weighed [ ihe’erakhta /i] us downwith this stringent ruling. Rabbi Yehoshua bsaid to them: It is preferable that I weigh you down in this world, so thatyou do not sin by engaging in prohibited intercourse, i.e., so that byour days in the World-to-Come will be lengthened [ isheya’arikhu /i]. /b,§ bRabbi Zeira says: From the statements of all of them,i.e., both Beit Shammai, who permit engaging in intercourse a second time only after an examination, and Beit Hillel, who rule that the second examination must be performed only after the final act of intercourse of the night, bwe can learnthat their dispute relates only to that which is permitted after the fact. But ba pious person [ iba’al nefesh /i] should not engage in intercourse and repeathis act without an examination between each act., bRava says:Even a pious person bmay engage in intercourse and repeatthe act without an examination in between, as bwhen that ibaraita bis taught,it is referring btoa woman who handles bpure items.But with regard to intercourse with her husband, there is no cause for concern., bThisopinion bis also taughtin a ibaraita /i: bIn whatcase bis this statement said,i.e., that a woman must examine herself before and after every act of intercourse according to Beit Shammai, or before the first act and after the last act, according to Beit Hillel? It was said bwith regard toa woman who handles bpure items; buta woman bis permitted to her husbandeven without any examination, and he is not required to ask her if she is pure. bBut in whatcase bis thislenient bstatement said? Whenher husband traveled and bleft her with the presumptive status of ritual purity. Butif he bleft her with the presumptive status of ritual impurity,she remains bforever in her presumptive statusof impurity buntil she says to him: I am pure. /b,§ bRabbi Abba saysthat bRabbi Ḥiyya bar Ashi saysthat bRav says:If a woman bexaminedherself at night bwith a cloth, andthe cloth bwasthen immediately blost, it is prohibited for her to engage in intercourseagain buntil she examinesherself with another cloth, as perhaps there was blood on the cloth that was lost. bRabbi Ila objects to this: Ifthis cloth bwere intact,i.e., if it were not lost, bcouldn’tthis woman bengage in intercoursewith her husband that night, on the basis that she will examine the cloth only the following day, bandisn’t this the ihalakha beven though she does not knowat the time of intercourse whether there is blood on the cloth? bNow too,although the cloth is lost, blet her engage in intercoursewith her husband., bRava said to him:There is a difference between the two cases, as when the cloth is intact, bthiswoman’s bproof exists,and if she discovers on the following day that she was impure they will be obligated to bring sin offerings for engaging in intercourse in a state of ritual impurity. bButwith regard to bthatwoman who lost her cloth, bher proof does not exist,and therefore they will never know if they require atonement.,§ bRabbi Yoḥa says: It is prohibited for a person to engage in intercourse by day. Rav Hamnuna says: What is the versefrom which this is derived? bAs it is stated: “Let the day perish on which I was born, and the night on which it was said: Conceived is a man-child”(Job 3:3). It is derived from here that bnighttime is meant for conception, but daytime is not meant for conception. Reish Lakish saysthat the proof is bfrom here: “But he who despises his ways shall die”(Proverbs 19:16). One might see something unpleasing in his wife in the daylight and come to despise her.,The Gemara asks: bAnd how does Reish Lakish interpret this versecited bby Rabbi Yoḥa?The Gemara answers that bhe requiresthat verse bfor that which Rabbi Ḥanina bar Pappa taught. As Rabbi Ḥanina bar Pappa interpretedthat verse in the following manner: bThat angel that is appointed over conception is called: Night. Andthat angel btakesthe bdropof semen from which a person will be formed band presents it before the Holy One, Blessed be He, and says before Him: Master of the Universe, what will be of this drop?Will the person fashioned from it be bmighty or weak?Will he be bclever or stupid?Will he be bwealthy or poor? /b,The Gemara notes: bButthis angel bdoes not say:Will he be bwicked or righteous?This is bin accordance witha statement bof Rabbi Ḥanina, as Rabbi Ḥanina said: Everything is in the hand of Heaven, except for fear of Heaven.People have free will to serve God or not, bas it is stated: “And now, Israel, what does the Lord your God ask of you other than to fearthe Lord your God” (Deuteronomy 10:12). The fact that God asks of the Jewish people to fear Him indicates that it is a person’s choice to do so.,The Gemara explains: bAnd Rabbi Yoḥaderives two ihalakhotfrom the verse “and the night on which it was said: Conceived is a man-child,” as he holds as follows: bIf so,i.e., if it is referring only to the statement of the angel, blet the verse write:And the night that said: bA man-child is conceived. Whatis the meaning of: b“Conceived is a man-child”?It is derived from the juxtaposition of the word “night” and the word “conceived” that bnighttime is meant for conception but daytime is not meant for conception. /b,The Gemara asks: bAnd Rabbi Yoḥa, how does he interpret that versecited bby Reish Lakish?The Gemara answers that Rabbi Yoḥa brequiresthat verse: “But he who despises his ways shall die,” btoteach bthat which is written in the book of ben Sira: Threepeople bI have hated, and a fourth I have not loved: A minister who frequents [ ihanirgal /i] drinking houses,as he disgraces himself and leads himself to ruin and death; band some saya different version of the text: bA minister who chats [ ihanirgan /i]in drinking houses; band some saya third version: bA minister who is short-tempered [ ihanirgaz /i]when in drinking houses.,That is the first that he hated. bAndthe others are bone who dwells at the highest point of the city,where everyone sees him; band one who holdshis bpenis and urinates. Andthe fourth, whom he has not loved, is bone who enters the house of another suddenly,without warning. bRabbi Yoḥa says: Andthis includes bevenone who comes binto hisown bhousewithout prior warning, as the members of his household might be engaged in private activities.,The Gemara cites a similar saying. bRabbi Shimon ben Yoḥai says: Four matters the Holy One, Blessed be He, hates, and I do not love them,and they are: bOne who enters his house suddenly, and needless to sayone who suddenly enters bthe house of another; and one who holdshis bpenis and urinates; /b
20. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)

113a. גזייתא נינהו דשמטי סוסיא ואתו דברי להו,(וא"ל) רב לרב אסי לא תדור במתא דלא צניף בה סוסיא ולא נבח בה כלבא ואל תדור בעיר דריש מתא אסיא ולא תנסיב תרתי אי נסבת תרתי נסיב תלת,א"ל רב לרב כהנא הפוך בנבילתא ולא תיפוך במילי פשוט נבילתא בשוקא ושקיל אגרא ולא תימא כהנא אנא וגברא רבא אנא וסניא בי מלתא סלקת לאיגרא שירותך בהדך מאה קרי במתא בזוזא תותי כנפיך ניהוו,א"ל רב לחייא בריה לא תשתי סמא ולא תשוור ניגרא ולא תעקר ככא ולא תקנא בחיויא ולא תקנא בארמאה,תנו רבנן ג' אין מתקנאין בהן ואלו הן נכרי קטן ונחש קטן ותלמיד קטן מ"ט דמלכותייהו אחורי אודנייהו קאי,א"ל רב לאיבו בריה טרחי בך בשמעתא ולא מסתייע מילתא תא אגמרך מילי דעלמא אדחלא אכרעיך זבינך זבין כל מילי זבין ותחרט בר מחמרא דזבין ולא תחרט,שרי כיסיך פתח שקיך קבא מארעא ולא כורא מאיגרא,תמרא בחלוזך לבית סודנא רהיט ועד כמה אמר רבא עד תלתא סאה אמר רב פפא אי לא דרמאי שכרא לא איעתרי א"ד אמר רב חסדא אי לא דרמאי שכרא לא איעתרי מאי סודנא אמר רב חסדא סוד נאה וגמילות חסדים,אמר רב פפא כל אגב גביא בעי כל אשראי ספק אתי ספק לא אתי ודאתי מעות רעות נינהו,ג' דברים א"ר יוחנן משום אנשי ירושלים כשאתה יוצא למלחמה אל תצא בראשונה אלא תצא באחרונה כדי שתכנס בראשונה ועשה שבתך חול ואל תצטרך לבריות והוי משתדל עם מי שהשעה משחקת לו,(א"ר) שלשה דברים א"ר יהושע בן לוי משום אנשי ירושלים אל תרבה בגנות משום מעשה שהיה בתך בגרה שחרר עבדך ותן לה והוי זהיר באשתך מחתנה הראשון מ"ט רב חסדא אמר משום ערוה רב כהנא אמר משום ממון הא והא איתנהו,אמר רבי יוחנן שלשה מנוחלי העוה"ב אלו הן הדר בא"י והמגדל בניו לתלמוד תורה והמבדיל על היין במוצאי שבתות מאי היא דמשייר מקידושא לאבדלתא,א"ר יוחנן שלשה מכריז עליהן הקב"ה בכל יום על רווק הדר בכרך ואינו חוטא ועל עני המחזיר אבידה לבעליה ועל עשיר המעשר פירותיו בצינעה רב ספרא רווק הדר בכרך הוה 113a. barefound bon the paths [ igazyata /i]near the city, bas horsesbelonging to the demons bfleealong those paths, bandthe demons bcome to lead themaway. Generally, however, demons do not enter inhabited places., bAndRav bsaid to Rav Asi: Do not live in a city where horses do not neigh and where dogs do not bark,as these animals provide security and protection. bAnd do not live in a city where the mayor is a doctor,as he will be too busy working to govern properly. bAnd do not marry twowomen, as they will likely join forces against you. And bif youdo bmarry two, marry a thirdas well. If two of your wives plot against you, the third will inform you of their plans., bRav said to Rav Kahana:It is better for one bto turn over a carcass than to turn over his word,i.e., to break his promise. Rav further said: bSkin a carcass in the market and take payment, but do not say: I am a priest, or: I am a great man, and this matter disgusts me.It is preferable for one to work, even in menial labor, than to be dependent on others. Rav also advised Rav Kahana: If byou ascend to the roof,carry byour food with you.One should always carry his sustece with him, even if he goes only on a short trip. If bone hundred pumpkins in the citycost ba izuz /i, placethem carefully under bthe cornersof your clothes. Treat food respectfully even if it is inexpensive., bRav said to Ḥiyya, his son: Do notget into the habit of bdrinking medications,lest you develop an addiction. bAnd do not leap over a ditch,as you might hurt yourself in the process. bAnd do not pull out a tooth,but try to heal it if possible. bAnd do not provoke a snakein your house to try to kill it or chase it away. bAnd do not provoke a gentile,as this too is dangerous.,Similarly, bthe Sages taught:There are bthreebeings boneshould bnot provoke: A small gentile, and a small snake, and a smallTorah bscholar. What is the reason? Because their authority stands behind their ears.They will eventually grow up, assume power, each in his own way, and avenge those who have harassed them., bRav said to Ayvu, his son: I struggledto teach byou ihalakhabutmy efforts bdid not succeed,as you did not become a great scholar. bComeand bI will teach youabout bmundane matters: Sell your merchandise while the dustfrom the road is still bon your feet.As soon you return from your travels, sell your wares, lest the prices fall in the meantime. Furthermore, it is possible that banything you sellmight later cause you to bregretthe sale, bexcept for wine, which youcan bsell without regret.Since wine might go bad and be entirely lost, its sale is always advisable.,Rav further advised his son: bOpen your purseto accept payment, and only then bopen your sackto deliver the goods, to ensure you will receive payment for your merchandise. It is better to earn ba ikavfrom the ground than a ikorfrom the roof.A ikoris one hundred and eighty times larger than a ikav /i. This proverb means that it is preferable to earn a small amount from a local, safe transaction than to attempt to earn more through a distant, risky venture.,Rav continued: If there are bdates in your storeroom, run to the breweryto sell them. If you wait, there is a good chance the dates will go bad. The Gemara asks: bAnd how manydates should one keep for himself? bRava said: Up to three ise’a /i. Rav Pappa said: If I were not a beer manufacturer I would not have become wealthy. Some saythat it was bRav Ḥisda who said: If I were not a beer manufacturer I would not have become wealthy.The Gemara asks: bWhat isthe meaning of the word isudana /i,the Aramaic term for a brewer? bRav Ḥisda said: A pleasant secret [ isod na’e /i] and acts of loving kindness,as brewing is a good way to make money and also enables one to perform good deeds.,The Gemara continues to offer advice about mundane matters. bRav Pappa said: Anythingyou acquire with a document bby meansof which ownership is transferred, i.e., a bill of acquisition or obligation, brequires collection,despite the fact that you are the legal owner. bAny sale on credit is uncertain whether or notit bwill cometo fruition. bAndeven bif itdoes bcometo fruition, bthe money is bad.These funds are difficult to collect, and they are generally not paid on time., bRabbi Yoḥa said three matters, citing the people of Jerusalem: When you go to war do not go out first, but go out last.The reason is bso thatif your side is defeated and you need to flee for your life, byou will enterthe refuge of the city bfirst. Andit is better to bmake your Shabbatlike an ordinary bweekday and do not be beholden toother bbeings. And exert yourselfto join together bwith one upon whom the hour smiles. /b, bRabbi Yehoshua ben Levi said three matters, citing the people of Jerusalem: Do not indulge in a shameful actin public, bbecause of the incident that occurredinvolving David and Bathsheba (see II Samuel 11–12). If byour daughter has grown up,it is better to bfree yourCanaanite bslave and givehim bto herthan to leave her to find a husband on her own. bAnd be careful with your wife with regard to her first son-in-law,as she is especially fond of him. bWhat is the reasonfor this warning? bRav Ḥisda said: Due tothe possibility of blicentiousness. Rav Kahana said: Due tothe fact that she might give him all your bmoneyand leave you impoverished. The Gemara comments: Since beither of thesecould bhappen,it is best to be prudent., bRabbi Yoḥa said: Threepeople are bamong those who inherit the World-to-Come: One who lives in Eretz Yisrael; one who raises his sons toengage bin Torah study; and one who recites ihavdalaover wine at the conclusion of Shabbat.The Gemara asks: bWhat isthe special importance of bthatmitzva, to recite ihavdalaover wine? The Gemara answers: This is referring to an individual with only a small amount of wine, bwhonevertheless bleaves some ofhis kiddush wine bfor ihavdala /i. /b, bRabbi Yoḥafurther bsaid: The Holy One, Blessed be He, proclaims aboutthe goodness of bthreekinds bof people every day,as exceptional and noteworthy individuals: bAbout a bachelor who lives in a city and does not sinwith women; babout a poor person who returns a lost object to its ownersdespite his poverty; band about a wealthy person who tithes his produce in private,without publicizing his behavior. The Gemara reports: bRav Safra was a bachelor living in a city. /b


Subjects of this text:

subject book bibliographic info
absalom Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
aedicula Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
amoraim, amoraic period Schiffman, Testimony and the Penal Code (1983) 103
aramaic Schiffman, Testimony and the Penal Code (1983) 103
christianity Schiffman, Testimony and the Penal Code (1983) 103
churches, byzantine period Levine, The Ancient Synagogue, The First Thousand Years (2005) 30, 31
city-gate, forerunner of synagogue, biblical period Levine, The Ancient Synagogue, The First Thousand Years (2005) 30, 31
city-gate, forerunner of synagogue, functions Levine, The Ancient Synagogue, The First Thousand Years (2005) 30, 31
conviction Schiffman, Testimony and the Penal Code (1983) 103
decorations (in synagogue) Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
elders, at city-gate Levine, The Ancient Synagogue, The First Thousand Years (2005) 30, 31
exegesis, midrash Schiffman, Testimony and the Penal Code (1983) 103
ezra Schiffman, Testimony and the Penal Code (1983) 103
flagellation, flogging (malqut) Schiffman, Testimony and the Penal Code (1983) 103
god Schiffman, Testimony and the Penal Code (1983) 103
hebrew, biblical Schiffman, Testimony and the Penal Code (1983) 103
hebrew Schiffman, Testimony and the Penal Code (1983) 103
instrumenta (holy objects) Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
judge Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
leadership, synagogue, leadership, town, communal Levine, The Ancient Synagogue, The First Thousand Years (2005) 30
lent Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
menorah Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
midrash, and synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 30, 31
minyan (quorum) Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
moses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
mourning practices Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
nebuchadnezzar, at city-gate Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
nehemiah Schiffman, Testimony and the Penal Code (1983) 103
niche Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
offenses, recording of Schiffman, Testimony and the Penal Code (1983) 103
offenses, repetition of Schiffman, Testimony and the Penal Code (1983) 103
pharisees Levine, The Ancient Synagogue, The First Thousand Years (2005) 30, 31
plovdiv (philippopolis) synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
prayers, daily Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
priene synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
priests, quorum Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
prokeimena Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
prophetologion, arabic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
prophetologion Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
prophets, at city-gate Levine, The Ancient Synagogue, The First Thousand Years (2005) 30, 31
rabbi joshua ben levi Schiffman, Testimony and the Penal Code (1983) 103
rabbi yohanan Schiffman, Testimony and the Penal Code (1983) 103
rav papa Schiffman, Testimony and the Penal Code (1983) 103
reading, lectionary Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
records, written Schiffman, Testimony and the Penal Code (1983) 103
reproof Schiffman, Testimony and the Penal Code (1983) 103
rome, catacombs (jewish) Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
second commonwealth period Schiffman, Testimony and the Penal Code (1983) 103
servant, of moses Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 454
stobi synagogue, bima Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
stobi synagogue, inscription Levine, The Ancient Synagogue, The First Thousand Years (2005) 30, 31
stobi synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 30, 31
tannaim, tannaitic law, judaism, period Schiffman, Testimony and the Penal Code (1983) 103
testimony, combination of Schiffman, Testimony and the Penal Code (1983) 103
testimony Schiffman, Testimony and the Penal Code (1983) 103
tithes Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
torah ark, chest, shrine Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
vows, annulment of Schiffman, Testimony and the Penal Code (1983) 103
witnesses, single (one) Schiffman, Testimony and the Penal Code (1983) 103
women, pauls missionary activity Levine, The Ancient Synagogue, The First Thousand Years (2005) 30, 31
women, synagogue attendance' Levine, The Ancient Synagogue, The First Thousand Years (2005) 31
women, synagogue attendance Levine, The Ancient Synagogue, The First Thousand Years (2005) 30